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Numbers Chapter
Twelve
New King James Version (NKJV)
INTRODUCTION TO NUMBERS 12
In
this chapter we have an account of Aaron and Miriam speaking against Moses
and
for what reason
whose amiable character is given
Numbers 12:1; and
of the Lord's calling them to him
and rebuking them for it
giving an
excellent testimony to Moses
and then departing in anger
Numbers 12:4; and
of Miriam's being smitten with leprosy
and Aaron's entreating Moses on his and
her account
who prayed to the Lord to heal her
Numbers 12:10; and
of her being ordered to be shut out of the camp seven days
during which time
the Israelites stayed at Hazeroth
and then removed to the wilderness of Paran
Numbers 12:14.
Numbers 12:1 Then Miriam and Aaron spoke against Moses because of the Ethiopian
woman whom he had married; for he had married an Ethiopian woman.
YLT
1And Miriam speaketh --
Aaron also -- against Moses concerning the circumstance of the Cushite woman
whom he had taken: for a Cushite woman he had taken;
And Miriam and Aaron spoke against Moses
.... Miriam is
first mentioned
because she was first in the transgression
and so was only
punished; Aaron was drawn into the sin by her
and he acknowledged his fault
and was forgiven: it must be a great trial to Moses
not only to be spoken
against by the people
as he often was
but by his near relations
and these
gracious persons
and concerned with him in leading and guiding the people
through the wilderness
Micah 6:4
because of the Ethiopian woman
whom he had married
for he had
married an Ethiopian woman; not a queen of Ethiopia
as the Targum of
Jonathan; nor Tharbis
a daughter of a king of Ethiopia
whom JosephusF8Antiqu.
l. 2. c. 10. sect. 2. says he married
when he was sent upon an expedition
against the Ethiopians
while he was in Pharaoh's court; nor the widow of an
Ethiopian king whom he married after his death
when he fled from Pharaoh into
Ethiopia
and was made a king there
as say some Jewish writersF9Dibre
Hayamim
fol. 7. 2. Shalshalet Hakabala
fol. 5. 2. so some in Aben Ezra in
loc. : for there is no reason to believe he was married before he went to
Midian; nor was this some Ethiopian woman he had married since
and but lately
Zipporah being dead or divorced
as some have fancied; but it was Zipporah
herself
as Aben Ezra
Ben Melech
and so the Jerusalem Targum
which
represents her not as truly an Ethiopian
but so called
because she was like
to one; indeed she was really one; not a native of Ethiopia
the country of the
Abyssines
but she was a Cushite
a native of Arabia Chusea
in which country
Midian was
from whence she came; hence the tents
of Cushan
and the curtains
of Midian
are spoken of together
Habakkuk 3:7. Now
it was not on account of Moses's marriage with her that they spoke against him
for that was an affair transacted in Midian some years ago
which at first
sight may seem to be the case; nor because he now had divorced her
as Jarchi
which perhaps would have given them no uneasiness; and for the same reason
not
because he abstained from conversation with her
that he might give up himself
to the service of God in his house
and perform it in a more holy and faithful
manner
which is the common sentiment of the Jewish writers: but rather
as it
is thought by others
because of a suspicion they had entertained
that she had
interested herself in the affair of the choice of the seventy elders
and had
prevailed upon Moses to put in such and such persons into the list she had a
mind to serve; at least this seems to be the case
for the displeasure was
against Moses himself; they were angry with him
because he transacted that
affair without them
and chose whom he pleased
without consulting them; and
therefore
though they cared not to ascribe it entirely to him
and his neglect
of them
they imputed it to his wife
as if she had over persuaded him
or her
brother through her means
to take such a step as he did.
Numbers 12:2 2 So they said
“Has the Lord indeed
spoken only through Moses? Has He not spoken through us also?” And the Lord heard it.
YLT
2and they say
`Only by
Moses hath Jehovah spoken? also by us hath he not spoken?' and Jehovah heareth.
And they said
hath the Lord
indeed spoken only by Moses?.... They own
he had spoken by him; this was so notorious that it could not be denied:
hath he not spoken also by us? are we not prophets as
well as he? the Lord spake to Aaron while he was in Egypt
and had made him a
good spokesman in his name
and bore this testimony of him
that he could speak
well
and Miriam is expressly called a prophetess
Exodus 4:14 Exodus 15:20; and
this being the case
they stomached it that they should have no concern in the
choice and appointment of the seventy elders:
and the Lord heard it; for perhaps this was
said secretly between themselves; but God
that sees
and hears
and knows all
things
took notice of what was spoken by them
and resented it; for it was
ultimately against himself
who had ordered Moses to do what he did.
Numbers 12:3 3 (Now the man Moses was very humble
more than
all men who were on the face of the earth.)
YLT
3And the man Moses [is] very
humble
more than any of the men who [are] on the face of the ground.
Now the man Moses was very meek
.... So that
they might say anything against him
and he not be affronted
nor resent any
injury; and this therefore is introduced as a reason why the Lord undertook the
cause
and vindicated him
resenting the obloquies of Miriam and Aaron against
him; because he knew he was so exceeding meek
that he himself would pass it by
without taking notice of it
though he might hear it: hence the Targum of
Jonathan"and he cared not for their words;'they gave him no concern or
uneasiness
so meek
mild
and gentle was he: and this is to be considered; not
as a self-commendation of Moses
but as a testimony of his character by God
himself
by whom he was inspired in writing it; though it is possible this
might be added by another hand
Joshua or Ezra
under the same direction and
inspiration of the Spirit of God; who chose that such a character of Moses
should stand here
in opposition to the calumnies cast upon him
and as giving
a reason why not he himself
but the Lord
appeared in his vindication
he
being so meek and lowly
as is said of his antitype
and by himself
Matthew 11:29
above all the men which were upon the face of the earth; being seldom
angry
and when he was
it was generally
if not always
when the honour of God
was concerned
and not on account of his own person and character; though it
must not be said of him that he was perfect in this respect
or free from
passion
or from blame at any time on account of it
but
when compared with
others
he was the meekest man that ever lived; whereby he became the fittest
person to have to do with such a peevish
perverse
and rebellious people as
the Israelites were
whom no other man could well have bore with.
Numbers 12:4 4 Suddenly the Lord said to
Moses
Aaron
and Miriam
“Come out
you three
to the tabernacle of meeting!”
So the three came out.
YLT
4And Jehovah saith suddenly
unto Moses
and unto Aaron
and unto Miriam
`Come out ye three unto the tent
of meeting;' and they three come out.
And the Lord spake suddenly unto Moses
and unto Aaron
and unto
Miriam
.... As one greatly provoked
and highly displeased
and which
was shown at once; and in order to prevent the complaint getting among the
people
and spreading
which might have been of bad consequence
as they were
pretty much disposed to murmur and mutiny; as also to show that it was not
through any solicitation of Moses that the Lord took this matter in hand
time
not being allowed to him to make any application to him; for
as soon as ever
Miriam and Aaron had uttered their speech against him
the Lord spake to them:
come out ye three unto the tabernacle of the congregation; everyone out
of his tent
as Aben Ezra; though it is not improbable that they were all
together in the tent of Moses
whither Aaron and Miriam were come to contend
with him; the words seem to be spoken quick
and in haste
as being angry:
and they three came out: of the place where they
were
to the tabernacle of the congregation
that so the people might not hear
what was said unto them
and what was the occasion of it.
Numbers 12:5 5 Then the Lord came down
in the pillar of cloud and stood in the door of the tabernacle
and
called Aaron and Miriam. And they both went forward.
YLT
5And Jehovah cometh down in
the pillar of the cloud
and standeth at the opening of the tent
and calleth
Aaron and Miriam
and they come out both of them.
The Lord came down in the pillar of the cloud
.... Which was
over the most holy place of the tabernacle
and which was a symbol of the
presence of the Lord; and who is said to come down
because that was above the
tabernacle; whereas he came
as is next expressed:
and stood in the door of the tabernacle; where he set
up his tribunal
and called them to his bar
courts of judicature being usually
held in the gate; not suffering them to go into the tabernacle as they were
wont to do
being delinquents:
and called Aaron and Miriam; to come nearer to him
and hear what he had to say to them; Moses keeping at a greater distance
it
not being so proper that he should be within hearing of those commendations
which were about to be given of him:
and they both came forth; Aaron and Miriam
and
stood before the Lord.
Numbers 12:6 6 Then He said
“Hear now My words: If there is a prophet
among you
I
the Lord
make Myself known to him in a
vision; I speak to him in a dream.
YLT
6And He saith
`Hear
I pray
you
My words: If your prophet is of Jehovah –
in
an appearance unto him I make Myself known; in a dream I speak with him;
And he said
hear now my words
.... The Targum of
Jonathan reads
"I beseech you"; and Jarchi says
this particle
always so signifies; but it is not so agreeable to the language of the divine
Being:
if there be a prophet among you; not as making a doubt of
it
but rather allowing that there was
and that there were others besides
Moses
as even they themselves
Aaron and Miriam
and the seventy elders
and
perhaps others; or at least there had been
and would be again
as there were
in later times:
I the Lord will make myself
known to him; that is
declare my mind and will concerning things present
or
things to come:
in a vision; when awake
either by day or by night
representing objects to
the bodily sight; as the almond tree rod
and the boiling pot
to Jeremiah
Jeremiah 1:11; the
visions of the chariots
Ezekiel 23:24
and
dry bones
Ezekiel 37:1
to
Ezekiel
and such as were shown to Amos
Amos 7:1
or to the
mind by night
as if really discerned by the senses; as the visions of the man
riding on a red horse
Zechariah 1:8
and
of the four horns
Zechariah 1:18
and
four carpenters
Zechariah 1:20
with several others shown to Zechariah:
and will speak unto him in a
dream; as he had done to Jacob
Genesis 31:11
and
as he did afterwards to Daniel
Daniel 7:1
and
many others.
Numbers 12:7 7 Not so with My servant Moses; He is faithful in
all My house.
YLT
7not so My servant Moses; in
all My house he [is] stedfast;
My servant Moses is not so
.... Or such a prophet;
he is not so used; it was not in such a manner the Lord spake to him; not in
visions and dreams
as he had to Abraham and Jacob
and did to others in later
times:
who is faithful in all mine house; in the house
of Israel
or among that people which were the Lord's family
where Moses was a
servant and steward
and did all things according to the will of the Lord
the
master of the family; he faithfully delivered to them all the laws
statutes
and ordinances
which he appointed to be observed by them: unless this is to be
understood of the tabernacle
which was the house of God
in which he dwelt
and which was made
and all things in it
exactly according to the pattern
given by the Lord to Moses: see Hebrews 3:2.
Numbers 12:8 8 I speak with him face to face
Even plainly
and not in
dark sayings; And he sees the form of the Lord. Why then
were you not afraid To speak against My servant Moses?”
YLT
8mouth unto mouth I speak
with him
and [by] an appearance
and not in riddles; and the form of Jehovah
he beholdeth attentively; and wherefore have ye not been afraid to speak
against My servant -- against Moses?'
With him will I speak mouth to mouth
.... And face
to face
as he had done
Exodus 33:11; in a
free
friendly
and familiar manner
as one friend speaks to another
without
injecting any fear or dread
and consternation of mind
which was sometimes the
case of the prophets; or without a middle person
a mediator
as Aben Ezra
not
by means of an angel
as in some cases
but the Lord himself spake to him:
even apparently
and not in dark speeches; the word
"apparently"
or "vision"
being opposed to "dark
speeches"
shows that this is not to be understood of the appearance or
vision of an object presented to the sight
or to the mind
which is denied of
Moses
though usual with other prophets; but of the vision
or plain sense and
meaning of words
which are so plainly expressed
that the sense is easily seen
and understood; it was not under figures and allegories
and parables and dark
representations of things
that the law of the decalogue
and other laws
statutes
and ordinances
and the proclamation the Lord made of himself
as the
Lord gracious
merciful
&c. were delivered unto Moses
but in plain words
and clear expressions; not in such enigmatical
parabolical
and allegorical
terms as many of the visions and prophecies of Jeremiah
Ezekiel
Daniel
Amos
and Zechariah
were exhibited to them; See Gill on Numbers 12:6
and the similitude of the Lord shall he behold: as he had at
the burning bush
and at Mount Sinai
with the elders of Israel
and when the
Lord proclaimed his name before him; at which several times it is highly
probable he beheld the Lord
even the Lord Christ
in an human form
as a
presage of his future incarnation
and as he might also after this: the Targum
of Jonathan is
"the similitude which is after my Shechinah (or divine
Majesty) he saw;'that is
his back parts
as Jarchi
and other Jewish writers
interpret it; but Bishop Patrick thinks the word not should be repeated from
the preceding clause
and that the sense is
that he did not behold him in
similitudes
nor did the Lord speak to him by them
as to other prophets
see Hosea 12:10
wherefore then were ye not afraid to speak against my servant
Moses? or against my servant
against Moses; against any servant of
mine
but especially against Moses
so faithful in my house
so much approved
of and honoured by me
and so superior to all other prophets.
Numbers 12:9 9 So the anger of the Lord was
aroused against them
and He departed.
YLT
9And the anger of Jehovah
burneth against them
and He goeth on
And the anger of the Lord was kindled against them
.... Which
might be visible by some outward token
as by lightning from the cloud
or
however
what follows was sufficient to show it:
and he departed; from the door of the tabernacle of the
congregation
where he had stood in the pillar of cloud for some time; but as
soon as he had given his testimony of Moses
and expressed his displeasure at
Aaron and Miriam
he went away directly from them; not staying to hear what
they had to say for themselves
which was a plain indication of his anger
against them.
Numbers 12:10 10 And when the cloud departed from above the tabernacle
suddenly Miriam became leprous
as white as snow. Then Aaron
turned toward Miriam
and there she was
a leper.
YLT
10and the cloud hath turned
aside from off the tent
and lo
Miriam [is] leprous as snow; and Aaron turneth
unto Miriam
and lo
leprous!
And the cloud departed from off the tabernacle
.... Not from
off the door of the tabernacle
as Aben Ezra
for that is implied in the last
clause of Numbers 12:9
but
from off that part of the tabernacle
the most holy place
where it had used to
abide; but now it went up higher in the air
or removed at some distance from
thence
which was a further indication of the sore displeasure of God; that as
he would not stay with Aaron and Miriam at the door of the tabernacle
so
neither would he suffer the cloud to continue over it
as it was wont to do
so
long as they were there:
and
behold
Miriam became leprous
white as snow; was smote
immediately with a leprosy by the Lord
as the hand of Moses was in a
miraculous way
Exodus 4:6; and as
Gehazi was
who was smitten of God in like manner
2 Kings 5:27; in an
ordinary and gradual leprosy
when it was all white
the man was clean
Leviticus 13:13;
but in an extraordinary one
and which was immediately from God
and at once
in this case it was a sign it was incurable. Miriam only
and not Aaron
was
smitten with a leprosy; though Chaskuni says
that some of their Rabbins were
of opinion
that Aaron was; but this does not appear
nor is it likely that he
should be thus defiled and dishonoured
being the priest of the Lord
and since
he was not so deep in the transgression as Miriam
and was drawn into it by
her
and also repented of it:
and Aaron looked upon Miriam
and
behold
she was leprous; he not only
cast his eye upon her
as it were accidentally
and saw what was her case; but
as the priest of the Lord
looked upon her
as it was the business of his
office to do
and perceived she was leprous
and was obliged to pronounce her
so; and perhaps she was the first
after the law of the leprosy
that he was
called to look upon
and pronounced her unclean
which must be a great
mortification to him.
Numbers 12:11 11 So Aaron said to Moses
“Oh
my lord! Please do not
lay this sin on us
in which we have done foolishly and in which we have
sinned.
YLT
11And Aaron saith unto Moses
`O
my lord
I pray thee
lay not upon us sin [in] which we have been foolish
and [in] which we have sinned;
And Aaron said unto Moses
alas
my lord!.... The word
for "alas" is generally interpreted by the Jewish writers as a note
of beseeching and entreating
as it is here by the Targums of Onkelos and
Jonathan
"I beseech thee
my lord
'or "upon me
my lord"F11בי "in me"
Montanus.
be all the blame; such
was his tenderness to his sister
and the compassion he had on her; and such
reverence and respect did he show to Moses his brother
though younger than he
because of his superior dignity as a prophet
and chief magistrate
and prime
minister
and servant of the Lord
calling him "my lord":
I beseech thee
lay not the sin upon us; the
punishment of it
bear not hard upon us
or suffer us to be punished in a
rigorous manner
without interceding to the Lord for us
for the abatement of
removal of it; such a powerful and prevailing interest he knew he had with God
that by his prayers their punishment would be mitigated
or not laid
or
if
laid
removed:
wherein we have done foolishly
and wherein we have sinned; he owns they
had sinned
but suggests
and so he would have it understood
that it was not
through malice
and purposely and presumptuously
but through and ignorance
inadvertency and weakness
and hoped it would be forgiven.
Numbers 12:12 12 Please do not let her be as one dead
whose flesh is
half consumed when he comes out of his mother’s womb!”
YLT
12let her not
I pray thee
be as [one] dead
when in his coming out from the womb of his mother -- the
half of his flesh is consumed.'
Let her not be as one dead
.... As she was in a
ceremonial sense
being to be shut up and excluded from the society of people
and as defiling by touching as a dead carcase; and
in a natural sense
her
flesh
by the disease upon her
was become as dead flesh
putrid and rotten
and unless miraculously cured it would issue in her death:
of whom the flesh is half consumed
when he cometh out of his
mother's womb; like an abortive
or one stillborn
that has been dead some time
in its mother's womb; and therefore when brought forth its flesh is almost
wasted away
or at least half consumed: and in such a plight and condition was
Miriam already
or quickly would be
through the force of her disease.
Numbers 12:13 13 So Moses cried out to the Lord
saying
“Please heal her
O God
I pray!”
YLT
13And Moses crieth unto
Jehovah
saying
`O God
I pray Thee
give
I pray Thee
healing to her.'
And Moses cried unto the Lord
.... With a loud voice
and with great earnestness and importunity
being heartily affected with the
miserable condition Miriam was in:
saying
heal her now
O God
I beseech thee; in the
original text it is
"O God now
heal her now"; for the same particle
is used at the close as at the beginning of the petition; and the repetition of
it shows his earnestness and importunity that she might be healed directly
immediately
without any delay; and Moses uses the word "El"
which
signifies the strong and mighty God
as expressive of his faith in the power of
God
that he was able to heal her; and at the same time suggests that none but
he could do it; and so Aben Ezra interprets it
"thou that hast power in
thine hand
now heal her;'this prayer is a proof of his being of a meek
humble
and forgiving spirit.
Numbers 12:14 14 Then the Lord said to
Moses
“If her father had but spit in her face
would she not be shamed seven
days? Let her be shut out of the camp seven days
and afterward she may be
received again.”
YLT
14And Jehovah saith unto
Moses
`And her father had but spat in her face -- is she not ashamed seven
days? she is shut out seven days at the outside of the camp
and afterwards she
is gathered.'
And the Lord said unto Moses
.... By a voice out of
the cloud
though at a distance; unless it was by a secret impulse upon his
spirit
darting such words into his mind as if he heard an audible voice:
if her father had but spit in her face; or
"in
spitting spitted"F12ירק ירק "spuendo spuisset"
Pagninus
Montanus
Fagius
Drusius. ; spit much
and continued spitting till he had covered her
face with spittle; which
as it would have been a token of anger and
displeasure in him
an earthly father
who is meant
and of shame and disgrace
to her; so there is some likeness in spittle to leprosy
both being white
and
in such a case to the abundance of it
her thee being covered with leprosy; and
which came as it were from the mouth of the Lord
by his order and appointment
immediately
as spittle from a man
and like that
in a way of detestation and
contempt
and to make abhorred and despised:
should she not be ashamed seven days? hide herself
and never appear in the family
and especially in her father's presence
because
of the shame she was put unto
for the space of seven days; how much more
ashamed then should she be
now her heavenly Father did spit in her face
and
covered it with a white leprosy and for as long a time at least
or indeed
longer? fourteen days
say the Targum of Jonathan
and Jarchi
but no more than
seven are required
when more might have justly been
for her separation and
shutting up from company and conversation:
let her be shut out from the camp seven days; for so long
the leper was to be shut up at the trial of his leprosy
and so long he was to
be out of his tent at the cleansing of him
Leviticus 13:5
and after that let her be received again; into the camp
and into society with her relations and friends.
Numbers 12:15 15 So Miriam was shut out of the camp seven days
and the
people did not journey till Miriam was brought in again.
YLT
15And Miriam is shut out at
the outside of the camp seven days
and the people hath not journeyed till
Miriam is gathered;
And Miriam was shut out of the camp seven days
.... And so in
later times lepers dwelt alone
and in a separate house
as long as the leprosy
was upon them
see 2 Chronicles 26:21;
Miriam no doubt was healed at once
but
as a punishment for her sin
she was
obliged to keep out of the camp of Israel for such a space of time:
and the people journeyed not till Miriam was brought in again; partly out of
respect unto her
she being a prophetess
and one that went before them
and
led them with Moses and Aaron
Micah 6:4; and
partly for want of the cloud to direct them
which had departed at a distance
from them.
Numbers 12:16 16 And afterward the people moved from Hazeroth and
camped in the Wilderness of Paran.
YLT
16and afterwards have the
people journeyed from Hazeroth
and they encamp in the wilderness of Paran.
And afterwards the people removed from Hazeroth
.... After
seven days
where they had been so long at least; the cloud being returned to
the tabernacle
and having been taken up
which was the signal for motion
the
camps of Israel
in their order
removed and marched forward:
and pitched in the wilderness of Paran; at a place in
it called Rithmah
Numbers 33:18;
which
according to BuntingF13Travels
&c. p. 82.
was eight
miles from Hazeroth
near to which was another place called Kadesh
or else
this was another name of Rithmah
see Numbers 13:3; and
now the Israelites were very near the land of promise
and from hence they sent
spies to make their observations on it
and bring a report of it; and had it
not been for their ill conduct in that affair
in all probability would have
been quickly in it
but on that account were kept out thirty eight years
longer: it was on the twenty eighth or twenty ninth of the month Sivan the
Israelites came to this place
according to the Jewish writersF14Seder
Olam Rabba
c. 8. p. 24. & Meyer. Annotat. in ib. p. 338.
which month
answers part of our May and part of June.
──《John Gill’s
Exposition of the Bible》